Otunbakay:

Most time too, dis words could look similar but could bring about different meaning and interpretations. Check dis out;
An igbira boy took his friend, a yoruba boy  2 his own home and wanted 2 introduce him 2 his father and was shouting ''ORE MI DEE, ADA MI DA'' which means in 'IGBIRA' My friend has come, where his my father, but in 'YORUBA' It simply means my friend has come, where is my cutlass. I leave what followed next 4 u 2 imagine,  Yesssss oo  the yoruba boy bolted.

Hausa and the Yoruba has much in common, Igbo and Kalaheri people of Botswana will make good neighbours

@poster your mama born and breed u well ten gbosa for u.
To dandas and blackboi what will u gain if our own naija is to brake up ewu siri na ya bu mmadu.

blackboi:

Hausa and the Yoruba has much in common, Igbo and Kalaheri people of Botswana will make good neighbours

most things they have in common is from Arabic language.

alj_harem:

Yoruba           Igbos                   English

Eru                  Oru                      Slaves

Okuta              Okita                    Stone

Ewure              Ewu                      Goat

would come back with more

Its okute in Igbo, not okita.

"Rubbish" is common to all, even in swaili

islamrules:

"Rubbish" is common to all, even in swaili

you try

Hausa Ibo English
Uku(three) uku ( b u tt ocks)

Ileke-IdI:

They are not even the same word. Its like saying vous (french) is same as voice(Englsh).

And I'm not "your" Ileke. My husband is a very jealous man so watch yourself.

@Ileki-idi, England was invaded so many times by France, so most English words have French origin, from the  mundane words to the obscure ones. Words like Minister, Law, council, royal, Parliament, bailiff, e.t.c. are all of French Origin ( Most words that signifies eliteness in English Language have French origin).

HAUSA YORUBA ENGLISH

Asiri Ashiri Secret
Agogo Agogo Secret
Tuba Tuba Repentance
Lafia Alafia Fine/Good health
Amfani Anfani Usefulness
Albarka Alubarika Profit/dividend (ire can be used for profit in Yoruba)
Malu Malu Cow
Titi(Hanya) Titi(o’no) Road



what you wrote here is nonsense. what is agogo in yoruba, or anfani, malu is not yoruba, eru is cow in yoruba. malu is an hausa word. there is no similarity between yoruba and igbo or hausa , the unification of nigeria allow some group to pick word. but no historical or language similarity.

musiwa.,.:

HAUSA YORUBA ENGLISH

Asiri Ashiri Secret
Agogo Agogo Secret
Tuba Tuba Repentance
Lafia Alafia Fine/Good health
Amfani Anfani Usefulness
Albarka Alubarika Profit/dividend (ire can be used for profit in Yoruba)
Malu Malu Cow
Titi(Hanya) Titi(o’no) Road



what you wrote here is nonsense. what is agogo in yoruba, or anfani, malu is not yoruba, eru is cow in yoruba. malu is an hausa word. there is no similarity between yoruba and igbo or hausa , the unification of nigeria allow some group to pick word. but no historical or language similarity.

No need to disagree so vehemently, no be by force abeg
Agogo in yoruba means bell. It's shortened form ago means clock or time. The "secret" one, me I no know o
Anfani means benefit or usefulness
Malu is Yoruba. Maybe it's among Muslim yorubas but it's a borrowed word that is Yoruba. Means cow.
Eru means slave or goods depending on the do re mi sounds

I disagree that there is no similarity between the main groups: Igbo, Hausa and Yoruba. I do agree that the unification of Nigeria allowed the borrowing of words.

Fact of history that binds Igbo and Yoruba
By Our Reporter Published 30/08/2009 Books Rating:
Title:

How Yoruba and Igbo Became Different Languages

Author:

Bolaji Aremo

Publisher:

Scribo Publications, Ibadan Year of

Publications: 2009

Reviewer:

Edozie Udeze

Over the years there have been various permutations by some Igbo and Yoruba leaders that there are likely to be some cultural, linguistic, and sociological link between the two ethnic groups. Historians, sociologists, archeologists, anthropologists, linguists and some other scholars in the humanities have presented one reason or the other to show that the Igbos and the Yorubas have a common linguistic and historical ancestry.

This claim is no longer controvertible given the abundance of proofs and evidences available today to show that, in actual fact, these two groups of people are the same, with plenty of cultural and linguistic affiliation and similarities. Today, some of these proofs are no more far to seek.

In his latest book entitled, How Yoruba and Igbo Became Different Languages, Dr. Bolaji Aremo of Obafemi Awolowo University (OAU), Ile Ife, Osun State gives thousand and one examples that connect the two ethnic groups linguistically. The beauty of this experiment is that it relies tremendously on modern chronology and examples and other antiquities to prove his claim and truly set the record straight.

Over the years, some critics have found this claim somewhat inconsistent with the obvious yearning differences and gaps between these two set of people. That notwithstanding, historically evidences of affiliation and similarities can not be over emphasised or disputed. This is what motivates the author, himself a linguist to go into research for this work.

In the beginning he says: "I was first given the idea that Yoruba and Igbo must be genetically related when a childhood friend, Ogbonna told me that words for some well known body parts are virtually the same in both languages. For instance, Yoruba Imu/ Igbo, imi which means nose. There is also Yoruba eti/Igbo nti which means ear. Also Yoruba enu/Igbo onu which stands for mouth. Other examples abound like Yoruba orun/Igbo onu meaning neck. And so on and so forth. Much later in life, at the university, I was to learn in Language class that Igbo and Yoruba and many other African languages are members of the same language family. Those are members of group languages which all developed out of a common ancestor or a parent. And in the very distant past, these languages were no more than mere dialects of the original language", the author states.

And so in order to make these observations clearer and more believable to the people, the author takes his time to delve into many areas of similarities. He gives examples that do not only stand the test of time but too good to be wished away even by the most die hard citics. His resort to other work of history and linguistic that anchor on this area have helped to give not just credence but to also show that these facts are there for all to see. This is why examples are very many. "And there does not appear to be any other historical reasons why the two languages can contain such an abundance of basic vocabulary items that resemble each other in sound and meaning".

More examples can also subsist here. In Igbo, you have fuo oku which is fe ina in Yoruba. This stands for raise a fire by blowing at the burning wood. Also in Igbo, lua iwu, you have Yoruba lu ofin which means break the law. Still we have tuo ujo in Igbo which in Yoruba symbolizes se ojo that is be timid or be a local person.

In all these, it is noticed that both languages are tone languages where low or high level of tone application matter a lot. Yet in terms of meaning and spelling, very many words appear to have deep similarities either in meaning or in connotation. This indeed is the beauty of this exercise which if followed more comprehensively can equally lead to more discoveries that can help both ethnic groups to truly forge ahead as people of common descent.

Beyond what a linguist can do, historians can also find it imperative to do more to unearth more facts in this regard. It is in line with this presentation that the author equally challenges other academics in the Humanities to dig deeper thatn he has done in order to get more facts to make this historical and linguistic discovery more elaborate and more celebrated.

In chapter two, he makes references to body parts where these similaritie abound. In Yoruba and Igbo, the jaw and the cheek are found in the same category. Igbo has it as agba onu Yoruba egbe enu. Armpit in Yoruba is abiya, while in Igbo it is abu. Intestines, stomach, stand for ifun in Yoruba while in Igbo it is afo or avo. So also is aka which is hand in Igbo but apa in Yoruba. In some cases in Yoruba dialect however, aka also stands for arm or hand. The Igbo aka as in finger also signifies Yoruba ika which also stands for finger and toe.

Other examples abound in chapter two. They are very instructive examples which open many vistas into many areas of examples. But in chapter three, the book is a bit more profound and comprehensive. This is more in the areas of common actions, processes etc like weeping or tears which means akwa in Igbo and ekun in Yoruba. Akwa ariri in Igbo while ekun aro in Yoruba means cry of sorrow. Taken further ariri or alili shows extreme grief in Igbo as aro or eriri means the same in Yoruba. There is also aririo which is plea, prayer or request in Igbo but in Yoruba it is arowa and so on and so forth.

In other chapters the author takes proper care of other areas of communality in these two languages. But most interestingly he finds it easier to focus attention on the different areas of similarities. This indeed makes for easy comprehension and assimilation of some of the cognate areas mostly. And so in six chapters, there are enough examples in terms of variations, non basic vocabulary which also includes implements, religion/beliefs, foods/drinks, clothes/ornaments and so on, in which people will certainly see enough proofs to acknowledge the common ancestry of Igbo and Yoruba languages.

Apart from few errors and misrepresentations in the book, in some instances, this is purely an academic book. It is a basic prerequisite to understanding the language classification in kwa language group where both Yoruba and Igbo languages belong. As it is now, this book has succeeded in proving an age long historical facts that both Igbo and Yoruba have the same ancestral linguistic link. This is a fact of history as evidenced by Dr. Bolaji Aremo

http://thenationonlineng.net/web2/articles/16255/1/Fact-of-history-that-binds-Igbo-and-Yoruba/Page1.html

IBA means malaria 4 Ibo n Yoruba.

Saturday Tribune Sunday Tribune
Thursday 16th July, 2009

Arts and Reviews

How Yoruba and Igbo became different languages
Updated: Tuesday 14-07-2009

Cover of the bookA review of Bolaji Aremo’s book, How Yoruba and Igbo Became Different Languages, by Adewale Oshodi.

No one who has read Bolaji Aremo’s new book, How Yoruba and Igbo Became Different Languages, would be left in any doubt that Igbo and Yoruba were at some time in the past the same language and that the Yoruba and the Igbo were members of one and the same ethnic group.

The revelations are simply staggering!
The main text of the book, some 200 pages, and published by SCRIBO Publications Ltd, Ibadan, is divided into six chapters. As would be expected, Chapter One is a general introduction that provides brief notes on Yoruba and Igbo and their native speakers. The chapter also discusses the main objective of the book: to report the findings from a study aimed at searching (through books and among fluent speakers) for examples of words that are similar in sound and meaning in both Yoruba and Igbo and could, therefore, give further support for the claim by linguists that the two languages descended from the same ancestral language.

The next three chapters list, often with very interesting and informative “clarificatory” notes, the hundreds of examples the author has found of Igbo/Yoruba cognates, i.e Igbo and Yoruba words that are similar in sound and meaning by reason of having been inherited by the two languages from a common Igbo/Yoruba parent language.

The list is divided into rough and ready subsections: Body Parts, etc; Common Medical Conditions, Medications, etc; Relations and Usual Members of the Community; and so on. It is intended that by considering the examples, the reader will be able to form a good impression of how the languages have diverged over time. And the items listed include: agba (or akpÍ, akpå)/agbÍn (= ‘chin’), awÍ /ewu (= ‘grey hair’), aga (or Ëga)/agan (= ‘barrenness, infertility, a barren woman’), Ígwå/oogun (= ‘medicine, poison, charm’), dimkpa/ igiripa (or giripa) (= person in prime of manhood, strong man, man of strength and courage’), Ëra (or Íra, Íha, Ísa)/ara (or ira (CY)) (= ‘the citizenry, the people, the masses, the public’), onye/ eniyan (or Íniyan(CY)(= ‘person, anyone, someone’), agå/ ¹kun (= ‘tiger, leopard’), enyin/ erin (= ‘elephant’), anwå /oorun (= ‘sun, sunlight’), ifufe (or ifufu)/af¹f¹ (or efuufu) (= ‘wind, breeze, air’), ogbodo/ogberi (or ogbere (CY)) (= ‘person not yet initiated into a masquerade or similar secret cult , a novice’), and akårËkÍ /iharihÍ (or ihaahÍ) (= ‘charred part of food which adheres to the pot or sauce pan’). Very many examples, and not a few from even the deeper recesses of traditional life!

Chapter Five discusses some observations that are more or less of general interest concerning the examples. Perhaps the most important of the observations (at least from the historical point of view) is the one relating to the finding that the Central Yoruba (CY) variants of the cognates (used in such Yoruba towns as Ile-Ife, Ilesa, Ado-Ekiti and Akure) are generally much closer in form (and sometimes in meaning as well) to the Igbo cognates than their standard Yoruba counterparts are. Could it then have been the case, the author wonders, that the aboriginal population of the Central Yoruba area had in prehistoric times migrated from Igboland? Or could it have been the case that it was the first settlers in Igboland (in the Northern Igbo area) that had migrated from the Central Yoruba area? The questions are left, and rightly too, to historians to try and ponder.

At the end of Chaper Five, attention is drawn to the similarities between the age-old cultures of the Yoruba and the Igbo that may be inferred from many of the examples.

Thus, for instance: “In their homes (ulÍ/ile (or ule (CY)), the back-garden or yard (mgbala/agbala), the mud bed or mud seat (ÍkpåkpÍ/ pepele ( or upepe (CY)) and the drainage hole (Ínå ntu/ojuto (CY)) are among the regular features. The common tools and implements include: agbada/agbada (= ‘flat frying pot’), agbe/agbe (= ‘gourd’), akpara/ap¹r¹ (= ‘basket’), anyËke/aake (= ‘axe’), mkpÍ/ipÍn (or åpÍn (CY)) (= ‘calabash or wooden ladle’), mpata/Ítita (CY) (= ‘stool’), ågba/igba (or ågba CY)) (= ‘calabash’), udu mmiri/odu omi (= ‘large water pot’). (p 196)

The final chapter, a very short one, summarises the work, and states the quite obvious conclusion that there is overwhelming evidence from the examples supporting the linguists’ claim that Igbo and Yoruba are sister languages, i.e languages that have descended from the same common ancestor. The chapter is rounded off with a suggestion that similar studies be carried out on the various other Nigerian languages which, according to the linguists, are members of the same family. And why that suggestion at this point in the history of Nigeria as a nation? In the author’s view: “…it should be good – reassuring – to be reminded in quite concrete terms that in spite of what many would regard as “the mistake of 1914”, speakers of our different, mutually unintelligible languages today were originally speaking one and the same language, and that for us, there has always been a sure basis for national unity which could be nurtured by justice and fairness everywhere in the land”. (p 203)

In short, Bolaji Aremo has written an important book, in his usually simple, readable style. Already an author of considerable repute, he has once again produced a work of outstanding scholarship, one that should prove of abiding interest to linguists, historians and, indeed, the general public.

© 2004 - 2009 African Newspapers of Nigeria plc. publishers of Nigerian Tribune, Saturday Tribune, Sunday Tribune.
All Rights Reserved

Vous in French is 'you' in English not 'voice'

Igbo and Yoruba are very similar languages.

Hausa is an Afro-Asiatic language and not similar from the Southern languages.

Igbo, Yoruba, Edo, Idoma, Igala come from the same language family.

Hausa is an Afro-Asiatic language

Thats why a lot is shared between the two - both of Afro-Asia origins.

Igbo origin is not indigenous. . . . you guys are lazy and not bothering to do root search on your origin, preferring to lump yourself with Jewish ancestry instead.

For some fees I can do a root search and tell where Igbo is from.

Negro_Ntns:



Thats why a lot is shared between the two - both of Afro-Asia origins.

Igbo origin is not indigenous. . . . you guys are lazy and not bothering to do root search on your origin, preferring to lump yourself with Jewish ancestry instead.

For some fees I can do a root search and tell where Igbo is from.

Yoruba is not an Afro-Asiatic language.

It is part of the Volta-Niger language group along with Igoid and Edoid

Hausa is related to the Chadic languages and it is Afro-Asiatic similar to Tuareg and Amharic

Quote from: Dandas on Today at 02:17:38 PM
No words are common between Igbo,Yoruba.Igbos and Yorubas do not have anything in common both in words and physical appearance.So lets not think otherwise.Igbos have things in common with Idoma,they re part igbo because they re near Enugu state.Likewise igbos have some common things with Delta,Bayelsa,Rivers,Akwaibom and part of Cross River,they are all old eastern regions.But for Yourbas and Hausas,NOTHING is in common between them.Nigeria need to be divided,lets stop deceiving ourselves as if we re one,we re not!.

GBAM

This guy in-fact your the most strict and sage one here.
My friend was reading Housa newspaper today and he was translating it to me in English.
We read Nuhu's story that northerners want to chase him out of their place because he has joined Nollywood industry.
I asked my friend, is this the one Nigeria? Is this the love and unity? Plz lets us not deceive ourselves, we're not one just as the the nature interpretation it (River Niger & River Benue) divided the land

THIS CAN'T BE TRUE,
why must river niger be the boundary do you want split igbo land.

@Paris10

You tried but got a fact wrong. Alubarika is validly a Yoruba word. It is a borrowed word with arabic origin, that is true but the fact that you are aware that it is of Arabic origin does not nullify it as a valid Yoruba vocabulary. It is just like saying words like Champaign, Serviette, Mayday etc are not English but French.

It is a normal phenomenon in all languages to borrow words to improve their vocabulary. It is also very wrong your claim that the word Alubarika is used amongst the Yoruba muslims only, that is very very wrong because even if you attend the orthodox churches in Nigeria where pastors preach in the hardcore Yoruba, such pastors use the word Alubarika countless times in their preaching. So check your facts very well. I have a feeling that you are a very limited user of the language. Oriire that u gave instead as the real meaning does not meanthe same as Alubarika.


Alubarika is used most times as an expression of good virtues in a given entity while Oriire means Goodluck. U must have confused it to mean the same thing because its closely used side by side but it doesn't mean the same.

For the avoidance of doubts, see the examples below:

Omo ol'oriire = A lucky child
Omo al'alubarika = A child with good virtues

Iyawo ol'oriire = A lucky wife
Iyawo al'alubarika = A wife with good virtues

If you look at these examples, your wife could be lucky but without good virtues while she could have good virtues but not lucky.
If we pay attention to our local languages, many will find out that they make several diction blunders and most are unaware of it because we dont use these languages to measure our competences whatsoever. Those that are aware dont even care.

Negro_Ntns:

Igbo origin is not indigenous. . . . you guys are lazy and not bothering to do root search on your origin, preferring to lump yourself with Jewish ancestry instead.

Just as with last time, we know our respective origins. So quit vomiting BS. It makes your mouth smell rotten.

musiwa.,.:


what you wrote here is nonsense. what is agogo in yoruba, or anfani, malu is not yoruba, eru is cow in yoruba. malu is an hausa word. there is no similarity between yoruba and igbo or hausa , the unification of nigeria allow some group to pick word. but no historical or language similarity.

There is nothing like dat in Yoruba. Eru means slave or goods/baggage depending on the do re mi mark on it. Secondly, Malu is Yoruba (specifically for Lagos Yoruba speakers), for the real Yoruba language it is MOLU with a dotted o and this means COW.

There is ANFANI in Yoruba language, it means USEFULNESS. It is usually used among the Oyo natives and sometimes among the Ibadans.
There are so many similar words between Yoruba and Hausa and this is due to the religion interchange among the two peoples

Like someone already said here, Igbo, Yoruba and most southern language have something in common. Hausa got nothing in common with any southern languages.

is there a word like ngbo in IGBO meaning you hear or not so??

Igbo/Yoruba/Benin
Water-Nmiri/omi/ame
Mother-Nne/Iya/Iye
cloth-uwe/ aso /uwe
father-npa/baba/epa
lion-odum/ekun/oduma
You-ngi/iwo/iwe

just d few i can remember for now

@Paris10: All that you said the Yoruba copied from Hausa are actually Arabic words.
Both the Yorubas and the Hausa copied them from the Arabic language.
If these tribes are not basing their reasons on religion of Islam, then it is based on their ethnic source.
The Yorubas claimed that they are from Makka.
If I support this view, which I do, it is similar to the Bahia Yorubas of Brazil [They speak their Yorubas very badly but it is still yoruba].

Sheikh is not used only for religious cleric. It is a word similar to Mr. or Chief in a sense, because it can be used for a 40 year old and above male, a wealthy even under 40 male, a respectable male.

nama for example is slaughter in arabic. And we all know what the ethnic nigerians use it for.

You may be correct in your Sarki and Seriki, which I really think is Sheikh badly pronounced.

I will categorize Sultan and Sayidina in special category because Allah is referred by these when you are in Salah, and no one else in Salah.

@gbogboti:
Most words that seems similar between the yorubas and hausas are all of arabic origin. most of these words entered the yoruba vocabulary after the usman dan fodio jihad when islam was brought to some part of yorubaland like ogbomoso and kogi. for example sharia in arabic means law/justice and  seria in yoruba means punishment/justice other examples:

arabic=albarka(blessing), yoruba=alubarika(blessing)
             fitna (agony)                           fitina (agony)

The claim dat the yorubas and igbos originated from the same decendants reminds me of the tower of babel. Maybe the oramiyan staff was their version of the tower of babel before God scattered them:-D

Yoruba : Akuko = cock
Igbo :Okuko = hen/cock

Yoruba                     Igbo                                       English

Orisa                           Olisa                                   God
Esu                             Ekwe nsu                             Devil
o mi /miri                    n miri                                  dazzle(of water)
enu                              onu                                        mouth
eti                                nti                                       ear
okuta                          okute                                   stone
Ase                               Ise                                       amen
ifa                                ofa                                   to cast lot
orun                            onu                                        neck
erin                            eyin                                     elephant
ile                               ulo                                       home
ogun                            ogu                                    twenty
ogun                           ogwu                                medication/drug
emi                              n mi / n mu                           me
Ako                               Oke                                    male
Abo                              Abogho                                 lady
I-re                                Ire                                     Original /Good

There are many more, these are the few I can remember for now.
The fact however remain that Yoruba's and Egyptians have more words in common and share similar belief. As do Igbo's and Jews. Visit: Igbofriendsofisrael.com for more information